瑜伽論記 19.151

19.151

知義中，一、知緣起，謂能了知一分所化，應示現義及至一分所化，應慶喜義者，此是示教利喜也；二、知句差別，謂了異門、異相、訓釋言詞、品類差別者，如攝異門攝釋分中說；三、了次第，謂能了知解釋次第者，如解四諦先苦聖道。解五蘊中先色後識，解十二支中，先解先明後解老死等。成立次第者，先立宗次因後喻等也。圓滿次第者，謂先行因後方得果，就行中十信始終十地終，因乃圓滿等也。

Regarding knowing the meaning: first, knowing dependent origination means being able to know that for one portion of those to be transformed, one should demonstrate the meaning, up to [knowing that] for one portion of those to be transformed, one should gladden them—this refers to instructing, benefiting, and gladdening. Second, knowing distinctions among phrases means knowing synonyms, different characteristics, etymological explanations, and distinctions among categories, as explained in the Paryāyasaṃgrahaṇī and Vyākhyānasaṃgrahaṇī. Third, understanding sequence means being able to know the sequence of explanation: for instance, in explaining the four truths, one first explains suffering and [then concludes with] the noble path; in explaining the five aggregates, one first explains form and last consciousness; and in explaining the twelve links, one first explains ignorance and later old age and death, and so forth. As for the sequence of establishment, one first establishes the proposition, next the reason, and later the example, and so forth. As for the sequence of consummation, one first practices the cause and only later attains the fruit; in terms of practice, from beginning to end through the ten faiths up to the conclusion of the ten stages, the cause is thereupon consummated, and so forth.